102:1
Post lucidæ nubis coruscationem, sic Patris æteriii super Filium dulcis terribilisque vox inlonal, Hic est Filius meus dilectus, in quo mihi bene complacui: ipsum audite (Luc.XVII, 5). Omnes quidem, sicut ait Apostolus, filii Dei sumus (Gal. III, 26), et in oratione clamare præsumimus, Pater noster, qui es in cœlis. Sed aliter filius est de quo clamatur, Hic est Filius meus dilectus. Illum ut habeat pater filium, non præcissit voluntas generationem: nos autem per quam efficimur filii, in lavacro accipimus nativitatem. Et ideo quicunque homo potest filius Dei esse, potest et non esse.
After the flashing of the shining cloud, thus the sweet and terrible voice of the eternal Father thunders over the Son: This is my beloved Son, in whom I am well pleased: hear Him (Matt. XVII, 5). We are all indeed, as the Apostle says, sons of God (Gal. III, 26), and in prayer we presume to cry, Our Father, who art in heaven. But otherwise is He a Son of whom it is cried, This is my beloved Son. For the Father to have Him as Son, no will preceded the generation; but we, through that by which we are made sons, receive our birth in the font. And therefore whatever man can be a son of God, can also not be.
在那光明的雲彩閃耀之後，永恆之父慈愛而可畏的聲音便在子之上如雷發出：這是我的愛子，我所喜悅的，你們要聽祂（馬太福音十七章5節）。誠然，正如使徒所說，我們眾人都是神的兒子（加拉太書三章26節），並且在禱告中我們斗膽呼求：我們在天上的父。然而那被稱呼「這是我的愛子」的子，卻是另一種意義的子。父擁有祂為子，並無意志先於那生出；而我們，藉著那使我們成為兒子之事，是在洗禮的水中得著出生。因此，凡能作神兒子的人，也能不作。
102:2
Unde dicit Joannes cvangelista, quod Dedit eis potestatem filios Dei fieri, his qui credunt in nomine ejus (Joan. I, 12); ut aut permaneat filius bene vivendo, aut certe per carnalem conversationem rejiciat paternitatem. Christus autem, quem Dei Palris Filium non fecit gratia, sed natura, nullo modo potest non hoc essE quod genitus est: adeo ut substantiæ illi quæ ex Dco procedit, nec ipsa qu:e ex homine nata est præjudicaret.
Whence John the evangelist says, that He gave them power to become sons of God, to those who believe in His name (John I, 12); so that one either remains a son by living well, or certainly by carnal conversation casts off the sonship. But Christ, whom not grace but nature made the Son of God the Father, can in no way not be that which He was begotten; so much so that He would prejudice not even that substance which is born of man against that which proceeds from God.
因此，福音書作者約翰說，凡接待祂的，就是信祂名的人，祂就賜他們權柄作神的兒女（約翰福音一章12節）；如此，人或因良善的生活而存留為子，或因肉體的行事而棄絕這兒子的名分。然而基督，那不是恩典、而是本性使祂成為父神之子的，斷不能不是祂受生所是的；以致祂那從人而生的本體，也絲毫不損害那從神而出的本體。